Nevertheless, the importance which the Hebrews attained in the eyes of subsequent generations through their literature, gives them a world-historical status fully on a plane with that of any other oriental nation. The smallness of the land, and the relative feebleness of the people, only serve to emphasise the contrast between material prosperity and possible intellectual influence. It is curious, however, looking back from a modern standpoint, to realise how little influence the Hebrews had in their own day. One can never escape this thought; it returns to one constantly as one scans the history of the inhabitants of the tiny land of Palestine.
We have already seen that the Hebrews were a Semitic race, closely allied to the Mesopotamians. We shall come across many Semitic traits in dealing with the Israelites, that are familiar through our studies of the Babylonians and Assyrians. Despite the contention of some modern ethnologists, most readers will probably feel that the Semite was a peculiarly cruel and relentless victor when fortune favoured his arms; but it must be admitted that he was a stubborn, heroic sufferer under reverses. The persistence of the Hebrew race, scarcely modified to the present day—the most extraordinary case of racial preservation in all history—may be traced directly to the dominant ideas which the people entertained from the earliest times, and which they never relinquished.
A word should be said as to the names “Hebrew,” “Israelite,” and “Jew,” which are so often used synonymously. Etymologically, a Hebrew is a descendant of Heber, a great grandson of Shem; an Israelite is a descendant of Israel, a name given to Jacob after he had proved himself what the name implies, a “warrior of God”; while a Jew is a descendant of the kingdom of Judah. The fact that the northern branch of the divided kingdom took the specific name of Israel, in contradistinction to the kingdom of Judah, has led to the restricted application of the name Israel. Nevertheless, it is customary to apply the word in its wider or original sense, and the more recent historians generally make the name “Israelite” synonymous with “Hebrew,” as applying to the entire race from earliest times. It is customary, however, for careful writers to use the name “Jew” only in reference to the later period of racial history, as it was the descendants of the kingdom of Judah alone that maintained racial existence after the Babylonian captivity.a
THE LAND
Palestine is the southern portion of Syria. It extends from Mount Hermon to the desert of Arabia Petræa, between the thirty-first and thirty-second degree north latitude. The inhabitants of the country called it Canaan, and its borders are thus defined in the Book of Genesis: “The border of the Canaanites was from Sidon as thou camest to Gerar, unto Gaza; as thou goest unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.” Its eastern boundary, of which Genesis makes no mention, was probably the Jordan. To the seacoast the Greeks gave the name of Phœnicia; as for that of Palestine, it originally denoted only the southwestern part, which was inhabited by the Pelesheth or Philistines. After the Hebrew conquest, the country of Canaan, now become the land of Israel, stretched beyond the right bank of Jordan towards the desert. After the division of the Israelite tribes into two kingdoms, the southern portion, west of the Dead Sea, became the land of Judah, whence comes the name of Judea. Under the Maccabees, the name of Judea included the whole region which, in earlier days, had been the land of Israel. The Romans divided the country into four provinces; the first three, on the western bank of Jordan, being—Galilee, in the north, next Samaria, and then Judea; the fourth, Peræa, was on the eastern bank. This division corresponds roughly with the character of the country; and is that which we meet with in Greek and Latin authors, in the New Testament, and in the Fathers of the Church.
Two ranges of mountains, with the Jordan flowing between, traverse Palestine from north to south and connect Lebanon and Anti-Lebanon with Horeb and Sinai. They are intersected by valleys and plains, and the principal peaks bear names hallowed by historical associations or mythological traditions. The most famous are the hills about Jerusalem—Zion, Moriah, and the Mount of Olives. Proceeding northwards, we come to Mount Gerizim, where stood a rival sanctuary to that at Jerusalem; Carmel, the abode of Elijah the prophet; Tabor, where St. Jerome places the scene of the Transfiguration; and, east of Jordan, to Mount Nebo, whence Moses viewed the Promised Land before he died. To the north the mountains are clothed with trees and vegetation; to the south, in Judea proper, they are barren rocks; even the plains on the shore of the Dead Sea are untilled and waste. The contrast becomes even more marked when we pass beyond the borders of Palestine; to the south, rugged Idumæa, the country of Job, and beyond it the sandy deserts where reigns the burning simoon, the wrath whereof is a devouring fire; and the holy mountain of Sinai, where the One God revealed himself in tempest and lightnings. To the north, the deep gorges of Lebanon, whence spring the sources of the Jordan; and those gardens of God, the hollow of Syria and the plain of Damascus; and the snowy peaks of Mount Hermon, whence the sons of God came down to join themselves, under the shade of the great cedars, with the daughters of men. After the lapse of many centuries, this marriage of heaven and earth was destined to be renewed in a chaster form, and Eden and Galilee to see bloom, like a lily under green palm trees, the new Eve, the Virgin who should bear a God.
The Jordan first traverses a small lake, which is almost dry in summer, and then flows into the lake of Gennesareth or Tiberias, also called the Sea of Galilee, and famous in Christian tradition. The shape of this lake is an irregular oval, twenty kilometres in length by about nine in breadth. The water is fresh and fit for drinking, but the volcanic nature of the soil is indicated by springs of hot water in the vicinity, and by the basaltic rocks that cover its shores. Its level is two hundred and thirty metres below that of the sea. This low level has been found constant throughout the whole valley of the Jordan, which, leaving the lake of Gennesareth, continues its course southwards, and, at a distance of twenty-five leagues from it, falls into the Dead Sea. The mouth is four hundred metres below the level of the Mediterranean. The Dead Sea, also called Lake Asphaltites, because of the bitumen which floats upon its surface, is a lake with no outlet, and loses by evaporation about the same amount of water that it receives from the Jordan and its other affluents. It is sixty-four kilometres in length, its breadth varies from eight to thirteen kilometres, its greatest depth is about four hundred metres. Its basin is the bottom of the great valley which extends from Mount Hermon to the Gulf of Akabah on the Red Sea. This basin is in all likelihood due to the giving way of a vast crater formed by the great volcanic eruption which swallowed up the cities of Pentapolis. Genesis has preserved the memory of this cataclysm, which it calls a rain of fire and brimstone. In the neighbourhood we find deposits of lava, pumice-stone, sulphur, and bitumen. The saltness and causticity of the water of the Dead Sea explain why no fish nor any sort of animal can live in it; it contains twenty-four to twenty-six and a quarter per cent. of saline matter, in place of the four per cent. of other seas. Its specific gravity is greater by a fifth than that of the water of the ocean, and it is consequently impossible to drown in it. The saline concretions met with in such regions as this may have given rise to the fable of Lot’s wife, who was changed into a pillar of salt.